Sentsuthung Odyuo
Research Scholar, Christ
University, Bengaluru
The debates encompassing against the shifting of branches/cells to the new DC office complex, Chümoukedima by different groups and associations at Dimapur is intrinsically related to the tribal politics. It stands as testimony that the divergent Naga tribal groups have failed to replace Tribalism as an agent to build "unity" in terms of the capacity for living with others. The vitality rather than the ideology of Tribalism is the subject of this analysis, tracing the historical and social formation of these administrative institutions and Tribalism.
Dimapur Vs Chümoukedima
Digging into the history of its formation, Dimapur district was inaugurated as the eighth district of Nagaland in December 1997, through a Government of Nagaland, "The government of Nagaland, for the administrative purpose, has established four sub-divisions; Niuland and Medziphema with Additional Deputy Commissioner as the administrative head and Kuhuboto and Dhansiripar sub-divisions headed by Sub-Divisional Officer. In addition to the Subdivision, administrative circles, namely, Chümoukedima, Nihokhu and Aqhunaga are headed by the Extra Assistant commissioner. Also, the district administrative headquarter is located at Dimapur, headed by the Deputy Commissioner", with regards to the division of Dimapur Sadar to multiple administrative circles, one argument is that the tribal population is more in the administrative circle, which make sense to many that it is imperative to recount the numbers, wherein this argument doesn't provide a substantial reason as the numbers shouldn't solely focus on the tribal/STs, as the functioning of DC office does not only cater to a specific population but for the entire district.
Another issue arising is 'Space congestion'; it is visibly clear that Dimapur is getting populated by the day. It has become a diaspora for different tribal communities and immigrant populace, and the proposition that the office will be shifted to Chümoukedima deems more appropriate for some.
However, different commentaries from the citizens of Dimapur shows that the shift will be burdensome,
"We spend our whole day just for a single signature and spend extra money because of traffic jams".
"Shifting of the DCs office to Chümoukedima will become the breeding ground of hatred and Ism".
A press release statement was made by the National People's Party (NPP), "we must not forget that Dimapur, being a commercial gateway for not only Nagaland but also Manipur and nearby Karbi Anglong, its administration should be in the centre of its commercial hub which is Dimapur and not any village or rural areas".
Another narrative contrary to the shift, the report from The Morung Express (2021, September 30). According to the MTMK, relocating the DC's office "is a long-felt desire of the people, especially due to traffic congestion, upgraded infrastructural complex and staff residences, spacious and healthy environment as well as easy accessibility for upper villages under Medziphema subdivision." This keeps us (the public) in abeyance, as both the episode should be taken into consideration. On the contrary of both, the narratives of the GB Union, Dimapur appealing the state government to consider two Deputy Commissioner- rural and urban for the welfare and interest of the citizens of Dimapur district may/may not be an ideal proposition.
However, amidst all the different concurrent debates, there is an underlying antithetical point that seems to hover the whole narrative, and that is the ever-existing tribalism in our Naga community.
Reconstructing Tribalism in purview of the situation
In the context of the Nagas', Tribalism is attributed to the concept rooted in egoistic identification based on one's identity. Tribalism is practiced both covertly and explicitly, as well as through virtual worlds. It is regarded as a source of pride for a person to be a member of their community. It is a well-known fact that various forms of conflicts continue to exist among tribal communities. The practice is not only confined to the content of ideas but also the structure of the community. If one understands Tribalism as a type of socializing and glorification of one's tribe, then the concept of Naga as a single entity fails to develop the character of its members to coexist with harmony.
Generally, Tribal issues in the Naga society takes on a more prosaic mode. Dominant tribes usually tend to have the upper hand in matters relating to decision making. There is an active withdrawal from interacting; sometimes, the distant and indifferent approach by a particular tribe creates an unwelcome battleground. It can be understood that Tribalism is not always consciously engineered, but it is the invisible intentionality of superiority that is at work.
Majoritarian Vs Minorities
For a long period, we have seen that a locality that are inhibited by a tribe having the majority in numbers often exercise their domination over other tribes/communities, which in turn remain a question of 'us vs yours', a similar case is unfolding in this case, the issue in regards to the recent development has multiplied the voices of the public mass in various platforms, becoming a plethora of tribal issue, it has generated an underlying resentment beyond the periphery.
The resentment that the proposed area is majorly inhabited by a 'specific tribe' has generated an unknown fear that a particular tribe will dominate and exercise their power over the other, it has manufactured a sense of being a subject of inferiority among different tribal groups and associations. There is unclaimed internal evidence that a power shadowed to a particular tribe will damage the current regime, allowing unwanted power invested in them.
Contextualizing Tribalism in the case of the Nagas'
In a multicultural and traditional society like ours, ought to be less constrained by a philosophy of self-consciousness and the creation of a self-positing subject. The latter objective is generally given as the excuse for Tribalism and the grounds for its denial. In other words, our Naga society today has displayed its inability to replace Tribalism as an institution for building cohesiveness in terms of the capacity of living with others (different tribes).
The notion of "tribal elite" in our small realm has created an obsession within the Naga tribes in taking pride and self-worth in their specific tribes. It has engendered extraordinary stifling of dissent and normalized Tribalism, an act that is seen as normal and that every individual practices; it also directs the origin of Tribalism in our Naga society wherein everyday practices of the dominant tribe produces and reinforce its tribe's superiority.
As someone who is from the Lotha tribe (considered as a major tribe), I am constantly reminded to be proud of my roots and history, heroes, places and culture and rarely of other communities.
These inclinations have certainly always persisted in various tribal settings, but the concern navigates dominance, which in turn restricts us the capacity to see beyond our own tribe. And, more recently, it has largely been aggressively promoted by certain sections from within the tribes.
What should be done
It is crucial to locate Tribalism; not in prejudices and bigotry, because it is this inflated sense of self-worth and respect of the past that animates complicated politics of difference. These descriptions of such an assumption are based on the fact that to acknowledge another human being as worthy of equal treatment does not require knowledge about their cultural worth or historical legacy. After all, was it not through knowledge that the colonial powers produced Tribalism, invested it with meaning, and reinforced superiority based on tribes? Perhaps, a more worthy endeavour given these circumstances is to questions how it perpetuates uncritical acceptance of superiority over my tribe to your tribe.
In the received narrative, there should be an effort to identify the establishment of a collective organization as "one Naga." The current scenario of hegemonic segregation of the Nagas' are generally distinguished by development and employment production, and one should understand discrimination outside this logic. Those who cannot question the prevalence of Tribalism can never appreciate Nagas' living in unity.
Among other things, the Government of Nagaland (GON) is supposed to create a workforce for running public sector units and act as the agent of the Nagas'. However, the GON remained a bubble without getting roughed up and tossed by the unmanageable swamps created by electoral and democratic participatory processes.
Before any significant calamities, it is imperative that the GON urgently address the issue and come up with a resolution to avoid any sort of predicament.
